Search Results (18)

The plant’s representation had, in the past, a great symbolic relevance, which is now often neglected. The presence and significance of mullein (Verbascum sp.) in Euro-Mediterranean art have been investigated, but despite its iconographic importance, a wide analysis of its value and recurrence is lacking. Through a survey of over 5000 artworks, from ancient to modern age, combining digital museum collections and fieldwork, we identified about hundred depictions of Verbascum, 64 of which are here reported for the first time. Based on key morphological traits, V. thapsus and V. sinuatum emerged as the most frequently depicted species, particularly through their basal leaves and inflorescences (especially in modern ages). In archaeological contexts, Verbascum overall appears as a symbol of Athena/Minerva, bringers of light, and in funerary settings, such as Apulian vases and tombs, symbolizing new life in the afterlife. After its absence during the Middle Ages, the plant reappeared in the Renaissance, carefully portrayed by notable artists, such as Leonardo, Correggio, Bellini, Dürer, Caravaggio, and Bernini. During this period, mullein is often associated with Christ and St. John the Baptist, reinforcing its symbolism of light and spiritual elevation. Other representations also occurred in the subsequent centuries, but in a renovated vision of the natural world. Full article

Purpose: Post-COVID-19 syndrome (PCS) is characterized by low cardio-respiratory fitness (CRF). Recent research focuses on the role of autonomic nervous system dysfunction (AD) as a potential contributor to the diminished exercise performance. The aim is to determine the prevalence of AD—chronotropic insufficiency (CI) and abnormal heart rate recovery (HRR) in long-term PCS subjects and to analyse their association with exercise capacity. Patients and Methods: A total of 192 subjects with a history of SARS-CoV-2 infection were included. Chronic Fatigue Syndrome Questionnaire (CFSQ) was applied, and two symptomatic and asymptomatic emerged. Forty-seven had post-COVID complaints, persisting up to thirty months post-acute episode. CI and HRR were determined during the cardio-pulmonary exercise test (CPET). Results: Symptomatic subjects were divided into mild (20) and moderate-severe (27), depending on the CFSQ score; forty-eight PCS subjects without complaints served as a control group. Subjects with moderate-severe PCS showed lower peak VO2 (24.13 ± 6.1 mL/min/kg vs. 26.73 ± 5.9 mL/min/kg, vs. 27.01 ± 6.3 mL/min/kg), as compared to the mild/asymptomatic subjects. Diminished physical activity was established in 10 (37%) of the moderate-severe, 7 (35%) of the mildly symptomatic and 14 (29%) of the asymptomatic groups. The occurrence of AD in the mild/moderate-severe and control groups were, respectively, CI 35% vs. 81.5% vs. 12.5%. Abnormal HRR was, respectively, 20% vs. 33% vs. 8%. None of the subjects had depleted breathing reserve, dynamic hyperinflation, exercise bronchospasm or desaturation. Neither CI nor abnormal HRR correlated to peak O2. Conclusions: AD is present among long-term PCS subjects and may limit the cardio-respiratory response to exercise but is not independently associated with it. Assuming the multiorgan ANS innervation, it is highly probable that AD has diverse pathological pathways in the various PCS phenotypes and contributes differently by cerebral, cardiovascular, respiratory, peripheral or mixed pathways to the diminished neuro-cognitive and physical performance. Full article

Background: Post-COVID-19 syndrome (PCS) is defined as the persistence of symptoms 3 months after acute SARS-CoV-2 infection. The long-term prevalence and clinical progression of PCS has not been established. Our aim was to investigate the symptoms in PCS patients, explore the degree of physical activity, according to the fatigue severity score, and analyze its association with basic cardio-pulmonary exercise testing (CPET) parameters. Methods: A total of 192 subjects with history of SARSCoV-2 infection were included. They filled in the Chronic Fatigue Syndrome Questionnaire (CFSQ) and were divided into symptomatic and asymptomatic groups. Forty-seven had persistent post-COVID complaints—reduced physical capacity, fatigue, dyspnea, sleep disturbances, muscle pain. CPET was performed and the pathophysiological parameters in the different fatigue severity groups were compared. Results: Subjects with persistent long-term PCS were divided into two groups—mild (20) and moderate–severe (27), depending on the CFSQ score; forty-eight PCS subjects without complaints served as a control group. The average period between the acute illness and the study was 1028 ± 214 days. Subjects with moderate–severe PCS had more symptoms during CPET (73.6% vs. 24.8% vs. 17.4%), as compared to mild/asymptomatic. The rate of perceived effort was subjective and did not correspond to the workload, heart, or breathing rate in the symptomatic group. These subjects were unable to reach the anaerobic threshold, compared to mild/asymptomatic subjects (51.8% vs. 25%, vs. 12.5%). Patients with moderate–severe PCS showed lower peak VO₂ (24.13 ± 6.1 mL/min/kg vs. 26.73 ± 5.9 mL/min/kg, vs. 27.01 ± 6.3 mL/min/kg), as compared to mild/asymptomatic subjects. Conclusions: Long-term PCS is still present in up to 24% of the general population, more than thirty months after the acute episode. It is characterized by increased perception of symptom burden and diminished aerobic metabolism. A third of the long-term PCS exhibit lower cardio-respiratory fitness, independently from the severity of the symptoms. Full article

Religious places represent one of the most significant categories of protected heritage. In Italy, however, places of worship belonging to minority communities often remain inconspicuous and are not legally recognized as part of the nation’s cultural heritage. Consequently, the histories of these communities face challenges in securing a space within the collective memory. This contribution, through a spatial approach and an interdisciplinary methodology, highlights the richness of the hidden heritage—both tangible and intangible—of the Greek Orthodox Church of the Nativity of St. John the Baptist in Turin. In particular, this research explores the role of the Greek language, which constitutes a significant element of intangible heritage for the community. Since the 1960s, regular celebrations in the Byzantine rite and the Greek language have been held in the Piedmontese capital. These biritual practices emerged in response to the demands of numerous Greek university students and families who revitalized the Orthodox presence in the territory during those years. In 2000, the Catholic Archdiocese granted the Greek Orthodox community the use of a church in the city’s historic center. This church is interpreted as a shared religious space, having undergone a transformation of identity over time: its Orthodox identity remains architecturally invisible, as the community continues to worship in a former Catholic church. Full article

In Marie-Elena John’s 2006 novel Unburnable, Lillian Baptiste returns to Dominica from the United States intending to confront the secrets and traumas of her maternal family line. The novel structures Lillian’s developing apprehension of who her mother and grandmother were and what they endured in late-colonial Dominica around a series of revelations regarding each woman’s imbrication within the realm of the magico-spiritual, which includes magic, Obeah and their cognates; Catholicism; spells and curses; ghosts and other spirit manifestations; and extra-sensory perception. The reader comes to understand Lillian as (and sometimes before) Lillian comes to understand herself: the last in a line of magico-spiritually powerful women whose encounters with colonial catastrophe and its heteropatriarchal, racist–classist machinations are both figured through and navigated by way of that power. Where socioeconomic and political power may conventionally be regarded as the proper subject of realist fiction and social-science inquiry, and magico-spiritual power as within the ambit of magical-realist fiction and folklore studies, Unburnable proposes worldly and magico-spiritual power as inhabiting the same material, political and psycho-social plane of Caribbean reality: as mutually entangled, co-constituting, reciprocally illuminating and, above all, dually heritable forces. In this way, the novel issues an invitation to rethink questions of power in the shadow of the Caribbean plantation and consider anew the ways in which it is, on the one hand, hoarded, bequeathed and weaponized against the vulnerable and, on the other, fluid, arcane in its sources and workings, and susceptible to insurgent counter-deployments. Full article

Mandaeism is the only ancient Gnostic religion surviving to the present day from antiquity. ‘Gnosticism’ was a block of creative religious activity mostly responding to the early Christian teachings in unusual ways of cosmicizing Jesus, and presenting a challenge to the ancient church fathers in the first-to-third centuries CE. Mandaeism, by comparison, has roots from John the Baptist rather than Jesus, although it is also important to recognize that this baptizing movement emerged in part as a survival of a very old indigenous ethno-religious grouping from Mesopotamia, its followers eventually settling in Mesopotamia’s middle and southern regions. Indeed, much of the Mandaeans’ thought and practice, especially their rituals of water ablution, have deep origins going back to Sumer, Akkad and Babylonia, reflecting regionally wide influences from right across the Fertile Crescent. Mandaean culture and the Mandaic Aramaic language was of high report in the so-called Patristic period covered by this Special Issue, even in the Arabian Peninsula up until the rise of Islam (634 CE onward), and Mandaeans were honored as a third “People of the Book”—the Sabians (Ṣābeʾun; or ṣobba in modern Iraqi Arabic)—in the Qur’an (2:62; 5:69; 22:17); in the Muslim world, many Mandaic speakers switched language to colloquial Iraqi Arabic and (Arabicized) Persian. This article aims to raise some basic questions, relevant to Patristics, about aspects of relationships between Mandaeans and both early ‘mainstream’ Christians and the other large grouping, the Manichaeans. These questions first concern the common flight of the followers of John and Jesus just before the Roman siege and destruction of Jerusalem (66–70 CE) and the role of the woman Miriai; second, the extent to which John and his followers affected the direction of early Christianity, and the consequences this had for ‘Baptist’/Christian relationships into the Patristic period, with attention paid to Mandaean views of Jesus; third, the process of the formation of early Mandaeism as it combined Hellenistic-Palestinian and Mesopotamian elements; and fourth, the signs that the Mandaeans not only influenced Mesopotamian Christian baptismal sects but were crucial in the emergence Manichaeism (from the 230s CE in Persian-dominated Iraq). This article will finish by concentrating on Mandaean–Manichaean relations in the light of a little known and previously secret Mandaic text (Diwan Razia), best known as Mani or Sidra d-Mani within a larger collection of unnamed occult texts. On the basis of the Mandaeans’ texts, we maintain that both Jesus and Mani apparently left their fold in turn. Full article

In the context of the Catholic Reformation serious concerns were expressed about the affective potency of naturalistic depictions of beautiful, sensuous figures in religious art. In theological discourse similar anxieties had long been articulated about potential contiguities between elevating, licit desire for an extraordinarily beautiful divinity and base, illicit feeling. In the later fifteenth and early sixteenth centuries, in the decades preceding the Council of Trent, a handful of writers, thinkers and artists asserted a positive connection between spirituality and sexuality. Leonardo da Vinci, and a group of painters working under his aegis in Lombardy, were keenly aware of painting’s capacity to evoke feeling in a viewer. Pictures they produced for domestic devotion featured knowingly sensuous and unusually epicene beauties. This article suggests that this iconography daringly advocated the value of pleasurable sensation to religiosity. Its popularity allows us to envisage beholders who were neither mired in sin, nor seeking to divorce themselves from the physical realm, but engaging afresh with age-old dialectics of body and soul, sexuality and spirituality. Full article

The biblical account of Salome has been marked throughout history by two main themes: on the one hand, the princess’s dance in front of the main rulers of Galilee, and on the other hand, the request for the head of John the Baptist to King Herod, instigated by his mother Herodias. The reading of this passage has been strongly marked by the different patriarchal exegetical approaches, which have modulated the reception of both female characters being traceable through the visual and literary arts, to the point of taking on the concept of femme fatale. Really, in both moments Salome is the executor of the actions, not as a result of her capacity for agency, but due to her influenceable character. Through a critical–historical analysis of the biblical passage, Herodias and Salome emerge with characteristics quite different from what 19th-century Art History inherited. The methodology of feminist rhetorical criticism allows for an approach to the visual re-imaginings of this biblical passage that have shaped the iconography of these two figures. The field of visual arts, particularly the production of the late 19th and early 20th centuries, will be the great receptacle for the genesis of the fatality and assimilation of these female biblical figures. Full article

In the collections of the Harvard Art Museums there is an icon of the Virgin and Child with Saints John the Baptist and Roch. Although a typical product of Cretan icon painting of the turn of the sixteenth century, the icon stands out from similar contemporary artworks due to its unusual subject matter and materiality. The iconographic analysis of the icon places it at the intersection of the Latin and Byzantine traditions and suggests that it was intended as a votive offering against the plague, featuring one of the earliest depictions of the anti-plague saint, Roch of Montpellier in Eastern Orthodox art. Examination of the verso of the icon further underscores the Western European associations of the panel. The presence of an elaborate incised design on the back side of the icon suggests that the wooden panel originated from a reused piece of furniture, in all probability, a fifteenth-century Italian chest. With this case study as a point of reference, this article discusses the commercial, artistic, and cross-confessional exchanges that took place in the ethnically and culturally pluralistic societies of Venice and its Mediterranean colonies, including the trans-confessional spread of cults, the dissemination of artistic trends, as well as the mutual transfer of artworks and objects of prestige, such as icons and chests. Full article

Prophet Yaḥyā (John the Baptist) is considered to be a bridge between Islam and Christianity. Both traditions emphasize that he is a ‘rightly-guided’ figure and among the company of ‘the righteous’ such as Abraham and Moses. The story of Yaḥyā is included in two chapters (Q. 3: 39 and Q. 19: 12–14) in the Qur’an. Canonical Gospels also provide various aspects of John the Baptist. Muslim commentators have used biblical and other sources in their interpretation of the Qur’an, elaborating some aspects of his life within the Qur’anic theological framework. Whereas various similarities may be seen in narratives of Islamic sources and the biblical sources regarding Prophet Yaḥyā, some differences are present. Therefore, this article seeks to provide an analysis on the story of Prophet Yaḥyā through Qur’anic narratives. It also investigates the classical exegetical approach to such a comparative reading (isrā’īliyyāt, biblical materials) and a modern tendency of direct citations from the Bible. Relying on the framework of comparative theology, considered as “welcoming wisdom wherever it exists” and “faith seeking understanding” in light of truth seen deeply in other religious tradition, such mutual close readings and interactions across religious traditions could be a good model for the Muslim world, instead of a fully rejectionist fundamentalist discourse against other traditions. Such a pluralist approach emphasizes a global raising of awareness and mutual understanding. Full article

Graph connectivity theory is important in network implementations, transportation, network routing and network tolerance, among other things. Separation edges and vertices refer to single points of failure in a network, and so they are often sought-after. Chandramouleeswaran et al. introduced the principle of semiring valued graphs, also known as S-valued symmetry graphs, in 2015. Since then, works on S-valued symmetry graphs such as vertex dominating set, edge dominating set, regularity, etc. have been done. However, the connectivity of S-valued graphs has not been studied. Motivated by this, in this paper, the concept of connectivity in S-valued graphs has been studied. We have introduced the term vertex S-connectivity and edge S-connectivity and arrived some results for connectivity of a complete S-valued symmetry graph, S-path and S-star. Unlike the graph theory, we have observed that the inequality for connectivity $\kappa \left(G\right)\le {\kappa }^{\prime }\left(G\right)\le \delta \left(G\right)$ holds in the case of S-valued graphs only when there is a symmetry of the graph as seen in Examples 3–5. Full article

The chest organ, which gained popularity at the beginning of the 17th century, is a small pipe organ the size of a large box. Several years ago, while compiling an inventory, a previously unidentified chest organ was discovered at St. John the Baptist’s Co-Cathedral in Kamień Pomorski. Regrettably, the instrument did not possess any of its original pipes. What remained, however, was an image of the front pipes preserved on the chest door. The main issue involved in the reconstruction of a historic instrument is the restoration of its original tuning (temperament). Additionally, it is important to establish the frequency of A4, as this sound serves as a standard pitch reference in instrument tuning. The study presents a new method that aims to address the above-mentioned problems. To this end, techniques to search for the most probable temperament and establish the correct A4 frequency were developed. The solution is based on the modeling of sound generation in flue pipes, as well as statistical analysis to help match a model to the parameters preserved in the chest organ drawing. Additionally, differentalues of the A4 sound values were defined for temperatures ranging from 10 ${}^{\circ }$C to 20 ${}^{\circ }$C. The tuning system proposed in 1523 by Pietro Aaron proved to be the most probable temperament. In the process of testing the developed flue pipe model, the maximum tuning temperature was established as 15.8 ${}^{\circ }$C. Full article

Background: Social and health inequities predispose vulnerable populations to adverse morbidity and mortality outcomes of epidemics and pandemics. While racial disparities in cumulative incidence (CmI) and mortality from the influenza pandemics of 1918 and 2009 implicated Blacks with survival disadvantage relative to Whites in the United States, COVID-19 currently indicates comparable disparities. We aimed to: (a) assess COVID-19 CmI by race, (b) determine the Black–White case fatality (CF) and risk differentials, and (c) apply explanatory model for mortality risk differentials. Methods: COVID-19 data on confirmed cases and deaths by selective states health departments were assessed using a cross-sectional ecologic design. Chi-square was used for CF independence, while binomial regression model for the Black–White risk differentials. Results: The COVID-19 mortality CmI indicated Blacks/AA with 34% of the total mortality in the United States, albeit their 13% population size. The COVID-19 CF was higher among Blacks/AA relative to Whites; Maryland, (2.7% vs. 2.5%), Wisconsin (7.4% vs. 4.8%), Illinois (4.8% vs. 4.2%), Chicago (5.9% vs. 3.2%), Detroit (Michigan), 7.2% and St. John the Baptist Parish (Louisiana), 7.9%. Blacks/AA compared to Whites in Michigan were 15% more likely to die, CmI risk ratio (CmIRR) = 1.15, 95% CI, 1.01–1.32. Blacks/AA relative to Whites in Illinois were 13% more likely to die, CmIRR = 1.13, 95% CI, 0.93–1.39, while Blacks/AA compared to Whites in Wisconsin were 51% more likely to die, CmIRR = 1.51, 95% CI, 1.10–2.10. In Chicago, Blacks/AA were more than twice as likely to die, CmIRR = 2.24, 95% CI, 1.36–3.88. Conclusion: Substantial racial/ethnic disparities are observed in COVID-19 CF and mortality with Blacks/AA disproportionately affected across the United States. Full article

This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called “double-monasteries”), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper envisions a possible accommodation in the monastic vision and practice regarding gender cohabitation in Orthodox monasticism. The research employs the historical-critical method, which is based on literary, archeological, and documentary sources, as well as interviews. Full article